Verse forty of Daniel chapter eleven, represents one of the most profound verses of God’s Word. The prophetic histories that are represented therein are where the wheels within the wheels of Ezekiel’s vision are brought together. With the time of the end of the Millerite movement in 1798, and also the time of the end of the movement of the third angel in 1989, the internal and external histories of God’s people of the last days are portrayed. Within the verse is the announcement of the approaching judgment which arrived with the first angel in 1798, all the way until the Sunday law of verse forty-one. The verse therefore represents the investigative judgment of God’s church beginning with the dead, through to the sealing of the one hundred and forty-four thousand, and God spewing Laodicean Adventism out of His mouth.

Ivesi lamashumi amane sesahluko seshumi nanye sikaDaniyeli limelela elinye lamavesi ajulile kakhulu eZwini likaNkulunkulu. Imilando yesiprofetho emelwe kulo yilapho amasondo angaphakathi kwamasondo ombono kaHezekeli ehlanganiswa khona. Ngesikhathi sokuphela somnyakazo wamaMillerite ngo-1798, kanye nangesikhathi sokuphela somnyakazo wengelosi yesithathu ngo-1989, kuvezwa imilando yangaphakathi neyangaphandle yabantu bakaNkulunkulu bezinsuku zokugcina. Kuleli vesi kukhona isimemezelo sokwahlulela okusondelayo okwafika nengelosi yokuqala ngo-1798, kuze kufike emthethweni weSonto wevesi lamashumi amane nanye. Ngakho-ke leli vesi limelela ukwahlulela okuphenyayo kwebandla likaNkulunkulu okuqala ngabafileyo, kuqhubeke kuze kufike ekubekweni uphawu kwabeyikhulu namashumi amane nane ezinkulungwane, kanye noNkulunkulu ekhipha i-Adventism yaseLawodikeya emlonyeni waKhe.

The history where the papacy received its deadly wound in 1798, until the deadly wound is healed in verse forty-one is represented in the history of the verse. Verse forty-one onward is set within the context of the escalating executive judgments of God, which begin in that verse. In this prophetic sense, verse forty is the end of Daniel chapter eleven, and verses one and two, of the chapter are the beginning. Chapter eleven presents the rebellion of the antichrist, and chapter ten represents the beginning of the Hiddekel River vision, and chapter twelve represents the end. Chapters ten and twelve represent the first and the last, and chapter eleven is the rebellion in the middle.

Umlando lapho upapa wamukela khona inxeba lawo elibulalayo ngo-1798, kuze kube yilapho inxeba elibulalayo seliphulukiswa evesini lamashumi amane nanye, umelelwe emlandweni wevesi. Kusukela evesini lamashumi amane nanye kuya phambili kubekwe ngaphakathi komongo wezahlulelo ezikhulayo zikaNkulunkulu eziphoqelelwayo, eziqala kulelo vesi. Ngalo mqondo wesiprofetho, ivesi lamashumi amane liyisiphetho sikaDaniyeli isahluko seshumi nanye, kanti amavesi okuqala nawesibili esahluko ayisiqalo. Isahluko seshumi nanye siveza ukuvukela komphikukristu, kanti isahluko seshumi simelela ukuqala kombono woMfula iHidekeli, futhi isahluko seshumi nambili simelela isiphetho. Izahluko zeshumi neshumi nambili zimelela owokuqala nowokugcina, kanti isahluko seshumi nanye siyikuvukela okuphakathi.

Chapters ten and twelve are the same, for, unlike chapter eleven, they represent Daniel’s experience in relation to the vision, and chapter eleven is the vision. Chapter ten is the first letter of the Hebrew alphabet, chapter eleven is the thirteenth rebellious letter of the Hebrew alphabet, and chapter twelve is the last letter of the alphabet. The Hiddekel River vision is the “Truth.”

Izahluko zeshumi neshumi nambili ziyafana, ngokuba, ngokungafani nesahluko seshumi nanye, zimelela okuhlangenwe nakho kukaDaniyeli maqondana nombono, kanti isahluko seshumi nanye singumbono uqobo. Isahluko seshumi siyinhlamvu yokuqala yohlamvu lwesiHeberu, isahluko seshumi nanye siyinhlamvu yeshumi nantathu ehlubukayo yohlamvu lwesiHeberu, kanti isahluko seshumi nambili siyinhlamvu yokugcina yohlamvu. Umbono woMfula iHidekeli uyi“Qiniso.”

In chapter eleven, the beginning illustrates the end, for Christ never changes. The final history represented in verse forty, is the testing time of the image of the beast. That testing time concludes with the mark of the beast, which is represented in verse forty-one. Verses one and two, must therefore address the sealing time of the one hundred and forty-four thousand, for that period of time is also the period of the formation of the image of the beast.

Esahlukweni seshumi nanye, isiqalo sifanekisa isiphetho, ngokuba uKristu akaguquki nanini. Umlando wokugcina omelelwe evesini lamashumi amane, uyisikhathi sokuvivinywa sesithombe sesilo. Leso sikhathi sokuvivinywa siphetha ngophawu lwesilo, olumelelwe evesini lamashumi amane nanye. Ngakho-ke, amavesi okuqala nelesibili kumelwe akhulume ngesikhathi sokubekwa uphawu kwabeyikhulu namashumi amane nane ezinkulungwane, ngokuba leso sikhathi futhi siyisikhathi sokwakheka kwesithombe sesilo.

“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. . ..

“INkosi ingibonisile ngokucacile ukuthi umfanekiso wesilo uyakwakhiwa ngaphambi kokuba kuvalwe umusa wokuhlolwa; ngokuba lokhu kuyoba uvivinyo olukhulu kubantu bakaNkulunkulu, okuyilo okuyonqunywa ngalo isiphetho sabo saphakade....”

“This is the test that the people of God must have before they are sealed.” Manuscript Releases, volume 15, 15.

“Lona uvivinyo abantu bakaNkulunkulu okumelwe babe nalo ngaphambi kokuba babekwe uphawu.” Manuscript Releases, volume 15, 15.

There are always two waymarks that identify a time of the end. In the reform movement of Moses, it was Aaron’s birth followed three years later with Moses’ birth. In the reform movement to come out of Babylon and rebuild the temple it was king Darius, followed by king Cyrus. In the reform movement of Christ, it was the birth of John the Baptist, followed in six months by the birth of Christ. In the reform movement of the Millerites it was the death of the papal system in 1798, followed by the death of the pope in 1799. In the reform movement of the third angel, it was president Reagan and president Bush the first, who both represented 1989. In Daniel chapter ten, verse one, we find king Cyrus identified.

Kuhlala kukhona izimpawu zomlando ezimbili ezihlonza isikhathi sokuphela. Enhlanganweni yokuvuselela kaMose, kwakuwukuzalwa kuka-Aroni, kwalandelwa eminyakeni emithathu kamuva ukuzalwa kukaMose. Enhlanganweni yokuvuselela yokuphuma eBabiloni nokwakha kabusha ithempeli, kwakuyinkosi uDariyu, kulandelwa inkosi uKoresi. Enhlanganweni yokuvuselela kaKristu, kwakuwukuzalwa kukaJohane uMbhapathizi, kwalandelwa ezinyangeni eziyisithupha ukuzalwa kukaKristu. Enhlanganweni yokuvuselela yamaMillerite, kwakuwukufa kwesimiso sobupapa ngo-1798, kwalandelwa ukufa kukapapa ngo-1799. Enhlanganweni yokuvuselela yengelosi yesithathu, kwakungumongameli uReagan nomongameli uBush wokuqala, bobabili ababemele u-1989. KuDaniyeli isahluko seshumi, ivesi lokuqala, sithola inkosi uKoresi ikhonjwa.

In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

Ngonyaka wesithathu kaKoresi inkosi yasePheresiya kwembulwa indaba kuDaniyeli, ogama lakhe lalibizwa ngokuthi uBeliteshazari; leyo ndaba yayiyiqiniso, kepha isikhathi esimisiwe sasiyiside; wayiqonda leyo ndaba, futhi wayenokuqonda ngombono. Daniyeli 10:1.

In the following verses of chapter ten, we see the experience of Daniel represented in advance of Gabriel delivering the vision of prophetic history in chapter eleven. Cyrus marks the time of the end, for previously Cyrus, Darius’ nephew, had been Darius’ general who slew Belshazzar, thus marking the end of the seventy years of captivity, which typified the twelve-hundred and sixty-year captivity of spiritual Israel in spiritual Babylon from 538 unto 1798.

Evesini ezilandelayo zesahluko seshumi, sibona okwenzeka kuDaniyeli kuvezwa kusengaphambili ngaphambi kokuba uGabriyeli anikeze umbono womlando wesiprofetho esahlukweni seshumi nanye. UKoresi uphawula isikhathi sokuphela, ngokuba ngaphambili uKoresi, umshana kaDariyu, wayengumphathi-mpi kaDariyu owabulala uBhelishasari, ngaleyo ndlela ephawula ukuphela kweminyaka engamashumi ayisikhombisa yokuthunjwa, eyayiyisifanekiso seminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha yokuthunjwa kuka-Israyeli ongokomoya eBhabhiloni ongokomoya kusukela ku-538 kuya ku-1798.

“God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

“Ibandla likaNkulunkulu emhlabeni lalingaphansi kokuthunjwa ngokuqinisekileyo ngalesi sikhathi eside sokushushiswa okungaphezi, njengokuba nabantwana bakwa-Israyeli babethunjiwe eBhabhiloni ngesikhathi sokudingiswa.” Prophets and Kings, 714.

The end of the twelve hundred and sixty years in 1798, marked the time of the end, so the end of the seventy years marked the “time of the end” for that history. Both Darius and Cyrus are represented at the death of Belshazzar and end of the kingdom of Babylon, for as Darius’s general who accomplished the work, Cyrus was representing Darius. When George Bush the first was inaugurated on January 20, 1989, Reagan had been president for the first nineteen days of 1989.

Ukuphela kweminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha ngo-1798 kwaphawula isikhathi sokuphela; kanjalo-ke ukuphela kweminyaka engamashumi ayisikhombisa kwaphawula “isikhathi sokuphela” salowo mlando. Bobabili uDariyu noKoresi bavezwa ekufeni kukaBelishazari nasekupheleni kombuso waseBhabhiloni, ngoba uKoresi, njengomkhuzi kaDariyu owafeza umsebenzi, wayemele uDariyu. Lapho uGeorge Bush omdala efungiswa esikhundleni ngoJanuwari 20, 1989, uReagan wayebe ngumongameli ezinsukwini eziyishumi nesishiyagalolunye zokuqala zika-1989.

The vision of the Hiddekel began at the time of the end, in the third year of Cyrus. When Gabriel begins to unfold to Daniel the prophetic history of chapter eleven, he first references the first year of Darius, to establish clearly that the vision of prophetic history that he was about to present to Daniel begins in the last time of the end, in 1989, for all the prophets speak more of the last days than the days in which they lived.

Umbono waseHiddekel waqala ngesikhathi sokuphela, ngomnyaka wesithathu kaKoresi. Lapho uGabriyeli eqala ukwembulela uDaniyeli umlando wesiprofetho wesahluko seshumi nanye, uqala ngokubhekisela emnyakeni wokuqala kaDariyu, ukuze kumiswe ngokusobala ukuthi umbono womlando wesiprofetho ayesezowethula kuDaniyeli uqala esikhathini sokugcina sokuphela, ngo-1989, ngoba bonke abaprofethi bakhuluma kakhulu ngezinsuku zokugcina kunangezinsuku ababephila kuzo.

But I will show thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince. Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. Daniel 10:21, 11:1.

Kepha ngiyakukubonisa lokho okulotshiweyo encwadini yeqiniso; futhi akakho noyedwa omi kanye nami kulezi zinto, ngaphandle kukaMikayeli inkosana yenu. Nami-ke ngonyaka wokuqala kaDariyu umMede, yebo mina, ngema ukuze ngimqinisekise nokumqinisa. Daniyeli 10:21; 11:1.

In the first year of Darius, which represents the time of the end in 1989, Gabriel “stood”, thus identifying that at a “time of the end”, an angel arrives. In 1798 the first angel arrived, and in 1989, the third angel arrived. It wasn’t until the message of the third angel was empowered in 2001 that the sealing of the third angel began, but the movement of the third angel arriving in 1989, is represented by Gabriel standing at the time of the end. Gabriel is going to show Daniel “that which is noted in the scripture of truth,” and the vision of the Hiddekel possesses the signature of “Truth,” which Gabriel is about to set forth.

Ngonyaka wokuqala kaDariyu, omele isikhathi sokuphela ngo-1989, uGabriyeli “wema”, ngaleyo ndlela ekhomba ukuthi “ngesikhathi sokuphela” kufika ingelosi. Ngo-1798 yafika ingelosi yokuqala, kwathi ngo-1989 yafika ingelosi yesithathu. Kwaze kwaba yilapho isigijimi sengwele yesithathu sinikwa amandla ngo-2001 lapho kwaqala khona ukubekwa uphawu kwengelosi yesithathu, kodwa ukunyakaza kokufika kwengelosi yesithathu ngo-1989, kufanekiswa nguGabriyeli emi ngesikhathi sokuphela. UGabriyeli uzombonisa uDaniyeli “lokho okulotshiwe embhalweni weqiniso,” futhi umbono waseHidekeli unophawu “lweQiniso,” uGabriyeli asezokwethula.

In verse fourteen of chapter ten Gabriel had already informed Daniel that what he was addressing in the vision of the Hiddekel was “what would happen to God’s people in the last days.”

Evesini leshumi nane zesahluko seshumi uGabriyeli wayesemazisile uDaniyeli ukuthi lokho ayekhuluma ngakho embonweni weHidekeli kwakuyilokho “okuyokwenzeka kubantu bakaNkulunkulu ezinsukwini zokugcina.”

Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

Manje sengifikile ukukwazisa okuzokwehlela abantu bakini ezinsukwini zokugcina; ngokuba umbono usengowezinsuku eziningi. Danieli 10:14.

Verse two of Daniel chapter eleven represents the knowledge that was unsealed at the time of the end in 1989, and which identifies what “shall befall” God’s people “in the latter days”.

Ivesi lesibili sikaDaniyeli isahluko seshumi nanye simela ulwazi olwavulwa ngesikhathi sokuphela ngo-1989, futhi olukhomba lokho “okuyakwehlela” abantu bakaNkulunkulu “ezinsukwini zokugcina”.

And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. Daniel 11:2.

Manje-ke ngizakukubonisa iqiniso. Bheka, kusezakuvuka amakhosi amathathu ePheresiya; kanti elesine liyakuba yicebile kakhulu kunawo wonke: futhi ngamandla alo ngenxa yengcebo yalo liyakuvusa bonke ukuba bamelane nombuso waseGrisi. Daniyeli 11:2.

Cyrus prefigures the second king since 1989. He is the king of the Medo-Persian Empire, which represents the kingdom of Bible prophecy in the last days that is made up of two horns, represented by the Medes and the Persians. After the second king of the kingdom of the two-horned earth beast at the time of the end in 1989, there would yet be three kings (Clinton, Bush the last, Obama), and then there would be a king that was far richer than they all were. The three kings that followed Bush the first, got wealthy after their presidencies, and only because they had become president. Trump, the fourth that was far richer, and was the wealthiest president ever, did not make his money because he had been president, but primarily through his work in real estate investments, well before he ran for president.

UKoresi ufanekisela inkosi yesibili kusukela ngo-1989. Uyinkosi yoMbuso wamaMede namaPheresiya, omelela umbuso wesiprofetho seBhayibheli ezinsukwini zokugcina owakhiwa izimpondo ezimbili, ezimelelwa amaMede namaPheresiya. Emva kwenkosi yesibili yombuso wesilo somhlaba esinezimpondo ezimbili ngesikhathi sokuphela ngo-1989, kwakusazoba khona amakhosi amathathu (uClinton, uBush wokugcina, u-Obama), bese kuba khona inkosi eyayicebe kakhulu kunabo bonke. Amakhosi amathathu alandela uBush wokuqala aceba emva kobumongameli bawo, futhi kuphela ngenxa yokuthi ayesengumongameli. UTrump, owesine owayecebe kakhulu, futhi owayengumongameli ocebe kunabo bonke owake waba khona, akazange enze imali yakhe ngenxa yokuthi wayengumongameli, kodwa ngokuyinhloko ngomsebenzi wakhe wokutshalwa kwezimali kwezindlu, kudala kakhulu ngaphambi kokuba angenele isikhundla sobumongameli.

Formerly the richest president in American history, relatively speaking, was the first president of the United States. Prior to Donald Trump, George Washington was the richest president in American history, and he made his money as did Donald Trump, through real estate investments. Both Washington and Trump came to the presidency from non-traditional political backgrounds. Washington was primarily a military leader before becoming president, and Trump was a businessman and television personality, who like unto Washington was without any prior political experience.

Ngokwesilinganiso, umongameli owake waba ngocebile kunabo bonke emlandweni waseMelika kwakungumongameli wokuqala wase-United States. Ngaphambi kuka-Donald Trump, uGeorge Washington wayengumongameli ocebile kunabo bonke emlandweni waseMelika, futhi wazuza ingcebo yakhe, njengoba kwenza noDonald Trump, ngokutshala izimali ezindaweni ezithengiswayo. Bobabili uWashington noTrump bangena esikhundleni sobumongameli bevela ezizindeni zezombusazwe ezingezona ezendabuko. UWashington wayeyinhloko yezempi ngokuyinhloko ngaphambi kokuba abe ngumongameli, kanti uTrump wayengusomabhizinisi nobuntu bethelevishini, owathi, njengokukaWashington, wayengenakho nakancane ukuhlangenwe nakho kwezombusazwe ngaphambilini.

Both presidents were known for their strong personalities and leadership styles, although they manifested these traits quite differently. Washington was known for his stoic, calm, and confident leadership and unifying presence during the Revolutionary War and the early years of the Republic, while Trump is known for his assertive approach to leadership and governance. Both Washington and Trump were figures of significant controversy, albeit for very different reasons. Washington, while widely revered, faced criticism during his time for various issues, including his views on slavery. Trump’s presidency was marked by numerous controversies, including his use of “mean tweets” on social media, his America-first policy decisions, and his own self-awareness.

Bobabili omongameli babedume ngobuntu babo obuqinile nezindlela zabo zobuholi, nakuba lezi zimfanelo baziveza ngezindlela ezehluke kakhulu. UWashington wayaziwa ngobuholi bakhe obuzithobile, obunokuzola, nobunokuzethemba, kanye nokuba khona kwakhe okuhlanganisayo ngesikhathi seMpi Yenguquko nasezinyakeni zokuqala zeRiphabhulikhi, kanti uTrump waziwa ngendlela yakhe eqinile yokuhola nokuphatha. Bobabili uWashington noTrump babengabantu ababangela impikiswano enkulu, yize kwakungenxa yezizathu ezehluke kakhulu. UWashington, nakuba ayehlonishwa kakhulu, wabhekana nokugxekwa ngesikhathi sakhe ngezindaba ezihlukahlukene, kuhlanganisa nemibono yakhe ngobugqila. Ubumongameli bukaTrump babuphawulwa izingxabano eziningi, kuhlanganisa ukusebenzisa kwakhe “ama-tweets anolaka” ezinkundleni zokuxhumana, izinqumo zakhe zenqubomgomo ezibeka iMelika kuqala, kanye nokuzazi kwakhe yena uqobo.

The richest and sixth president was to stir up the globalist dragon powers. When we lay the history of verse two of chapter eleven, upon the history of the period of 1776, 1789, and 1798, we find further information addressing the last president of the earth beast, for Jesus illustrates the end with the beginning. The first two periods represented by 1776, and 1789, provide two witnesses that the final president, will be the eighth president, who was of the seven. Trump was the sixth president after Reagan, and as the eighth president, he will be “of the seven”. The final, and eighth president will rule when the United States forms the image “to and of” the beast.

Umongameli ocebe kunabo bonke nowesithupha wayezovusa amandla odrako wamazwe omhlaba. Lapho sibeka umlando wevesi lesibili lesahluko seshumi nanye phezu komlando wesikhathi sika-1776, 1789, no-1798, sithola olunye ulwazi olukhuluma ngomongameli wokugcina wesilo somhlaba, ngokuba uJesu ufanekisa ukuphela ngesiqalo. Izikhathi ezimbili zokuqala ezimelwe ngu-1776 no-1789 zinikeza ofakazi ababili bokuthi umongameli wokugcina uyoba ngumongameli wesishiyagalombili, owayengowabayisikhombisa. UTrump wayengumongameli wesithupha emva kukaReagan, futhi njengomongameli wesishiyagalombili uyoba “ngowabayisikhombisa”. Umongameli wokugcina, nowesishiyagalombili, uyobusa lapho i-United States yakha umfanekiso “wesilo futhi owesilo”.

The president who rules when the image of the beast is formed by the United States, must be the eighth, that is of the seven, as witnessed to by Peyton Randolph, and John Hancock. The papacy is the eighth head that was of the seven, and it received a prophetic deadly wound. To be an image of the papacy, the eighth president that is of the seven, must also have a prophetic identification of being prophetically “wounded” or “killed”.

UMongameli ophethe ngesikhathi isithombe sesilo sakhiwa yi-United States, kumelwe abe ngowesishiyagalombili, okungukuthi ongowabayisikhombisa, njengoba kufakazelwa uPeyton Randolph noJohn Hancock. Ubupapa buyinhloko yesishiyagalombili eyayivela kwabayisikhombisa, futhi bamukela isilonda sokufa esingokwesiprofetho. Ukuze kube yisithombe sobupapa, umongameli wesishiyagalombili ongowabayisikhombisa naye kumelwe abe nokuhlonzwa okungokwesiprofetho kokuthi “ulimele” noma “ubulewe” ngokwesiprofetho.

The papacy received its deadly wound from a dragon power (France), a dragon power who the papacy had been struggling against since the time when Paul identified that, the mystery of iniquity (the man of sin), did already work at that time. The dragon of paganism was restraining the papacy from taking the throne, which it did in 538.

Ubupapa bathola inxeba lalo elibulalayo embusweni kadrako (iFrance), umbuso kadrako lowo ubupapa obabulokhu belwa nawo kusukela esikhathini lapho uPawulu abonisa khona ukuthi imfihlakalo yobubi (umuntu wesono) yayisivele isebenza ngaleso sikhathi. Udrako wobuhedeni wayevimbela ubupapa ekuthatheni isihlalo sobukhosi, obabuthatha ngo-538.

From the beginning of the papacy unto its final demise it struggles against dragon powers. An image of the papacy requires that the image struggles with a dragon power. In Revelation seventeen the papacy, who is the eighth head, that is of the seven heads, is ultimately burned with fire and her flesh is eaten by the ten kings. In both deaths (1798 and the last days), the papal beast is killed by a dragon power. In order for the United States to form an image of the beast, the eighth president would also need to be killed by a dragon power that it was at war with, and the sixth king after the time of the end in 1989, is the king that stirred up all the dragon powers.

Kusukela ekuqaleni kobupapa kuze kube sekubhujisweni kwabo kokugcina, bulwa namandla kadrako. Umfanekiso wobupapa udinga ukuthi lowo mfanekiso ulwe namandla kadrako. KuSambulo ishumi nesikhombisa ubupapa, obuyinhloko yesishiyagalombili, evela kulezo zinhloko eziyisikhombisa, ekugcineni bushiswa ngomlilo, futhi inyama yabo idliwa ngamakhosi ayishumi. Kuzo zombili lezi zikhathi zokufa (ngo-1798 nangezinsuku zokugcina), isilo sobupapa sibulawa ngamandla kadrako. Ukuze i-United States yakhe umfanekiso wesilo, umongameli wesishiyagalombili naye bekuyodingeka abulawe ngamandla kadrako eyayilwa nawo, futhi inkosi yesithupha emva kwesikhathi sokuphela ngo-1989, iyiyo inkosi eyavusa wonke amandla kadrako.

Ronald Reagan was an apostate Protestant, but George Bush the first, was a classic globalist. One of his famous quotes is where he lied by saying, on August 18, 1988, “And I’m the one who will not raise taxes. My opponent now says he’ll raise them as a last resort, or a third resort. But when a politician talks like that, you know that’s one resort he’ll be checking into. My opponent won’t rule out raising taxes. But I will. And the Congress will push me to raise taxes and I’ll say no. And they’ll push, and I’ll say no, and they’ll push again, and all I can say to them is: read my lips: no new taxes.”

URonald Reagan wayeyisihlubuki sobuProthestani, kodwa uGeorge Bush wokuqala wayengumkhankaso ojwayelekile wobumbano lwembulunga yonke. Enye yezinkulumo zakhe ezidume kakhulu yileyo lapho aqamba amanga ngokuthi, ngo-Agasti 18, 1988, “Futhi yimi ongeke anyuse izintela. Umbangi wami manje uthi uzozinyusa njengendlela yokugcina, noma njengendlela yesithathu yokugcina. Kodwa lapho usopolitiki ekhuluma kanjalo, uyazi ukuthi leyo yindlela azogcina eye kuyo. Umbangi wami akakukhiphi ngaphandle ukwenyuswa kwezintela. Kodwa mina ngiyakukhipha ngaphandle. Futhi iCongress izongicindezela ukuba ngenyuse izintela, mina ngithi cha. Futhi bayocindezela, mina ngithi cha, baphinde bacindezele, futhi konke engingakusho kubo yilokhu: fundani ezindebeni zami: azikho izintela ezintsha.”

Other than that public lie, which is an attribute of a representative of the dragon power, his most famous quote was at a joint session of Congress on September 11, 1990, where he said, “Now, we can see a new world coming into view. A world in which there is the very real prospect of a new world order. In the words of Winston Churchill, a ‘world order’ in which ‘the principles of justice and fair play … protect the weak against the strong …’ A world where the United Nations, freed from cold war stalemate, is poised to fulfill the historic vision of its founders.” Bush the senior was a globalist, even if he identified as a Republican.

Ngaphandle kwalawo manga omphakathi, ayisici sommeli wamandla kadrako, amazwi akhe adume kakhulu ayesethulweni esihlangene seCongress ngo-September 11, 1990, lapho athi khona, “Manje, singabona umhlaba omusha usuvela sobala. Umhlaba lapho kukhona khona ithemba elingokoqobo kakhulu lohlelo olusha lomhlaba. Ngamazwi kaWinston Churchill, ‘uhlelo lomhlaba’ lapho ‘izimiso zobulungisa nokudlala ngokulingana … zivikela ababuthakathaka kwabanamandla …’ Umhlaba lapho iZizwe Ezihlangene, sezikhululiwe ekuxakanisweni yimpi ebandayo, zimi ngomumo ukugcwalisa umbono womlando wabasunguli bazo.” UBush omdala wayeyisazi somhlaba wonke, noma wayeziveza njengeRiphabhulikhi.

Bill Clinton was the first president to hold his inauguration ceremony at the Lincoln Memorial, which means he turned his back to Lincoln and faced the obelisk of Washington’s monument, an obelisk that is internally filled with symbols of Freemasonry. Both the obelisk and the symbols of Freemasonry he chose to face as he falsely swore his allegiance to the Constitution, represented not only that he had turned his back upon the anti-slavery symbol of the Lincoln Memorial, but Clintons’ chosen historic positioning, agrees with his acceptance speech, where he praised a professor whom he had studied under in the Jesuit University that he had attended.

UBill Clinton waba ngumongameli wokuqala ukubamba umkhosi wakhe wokugcotshwa eSikhumbuzweni sikaLincoln, okusho ukuthi wafulathela uLincoln wabhekana nentsika ye-obelisk yesikhumbuzo sikaWashington, i-obelisk egcwele ngaphakathi izimpawu zobuFreemason. Kokubili le obelisk kanye nezimpawu zobuFreemason akhetha ukubhekana nazo ngesikhathi efunga ngamanga ukwethembeka kwakhe kuMthethosisekelo, kwakungameleli nje kuphela ukuthi wayefulathele uphawu oluphikisana nobugqila oluyisiKhumbuzo sikaLincoln, kodwa futhi nokuma kukaClinton komlando akukhethayo kuyavumelana nenkulumo yakhe yokwamukela, lapho adumisa khona uprofesa ayefunde ngaphansi kwakhe eNyuvesi yamaJesuit ayeye kuyo.

That professor, Carroll Quigley, wrote the book: Tragedy and Hope: A History of the World in Our Time, which was published in 1966, and is correctly and widely understood to represent “the Bible for globalist ideas”. As the Koran is to Islam, and as Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry, written by Albert Pike, and published in 1871, is considered the most comprehensive exposition of the esoteric teachings of Freemasonry; or as The Book of Mormon is to the Latter Day Saints, Quigley’s book is the Bible of globalist philosophy. Most would have known if Clinton praised Mohammed of the Koran, or if he praised Joseph Smith of The Book of Mormon, and some would have known who Albert Pike was, but few knew that Clinton’s praise of Quigley was consistent with his own globalist agenda, and his rejection of the principles represented by Abraham Lincoln.

Lowo profesa, uCarroll Quigley, wabhala incwadi ethi: Tragedy and Hope: A History of the World in Our Time, eyashicilelwa ngo-1966, futhi eqondwa ngokufanele nangokubanzi njengemele “iBhayibheli lemibono yobumbuluzwe bomhlaba”. Njengoba iKoran injalo kubuSulumane, nanjengoba iMorals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry, eyabhalwa ngu-Albert Pike, yashicilelwa ngo-1871, ibhekwa njengokuchazwa okuphelele kunakho konke kwezimfundiso eziyimfihlakalo zeFreemasonry; noma njengoba iThe Book of Mormon injalo kubaNgcwele Bezinsuku Zokugcina, incwadi kaQuigley iyona Bhayibheli yefilosofi yobumbuluzwe bomhlaba. Iningi beliyokwazi ukube uClinton wayedumise uMohammed weKoran, noma ukube wayedumise uJoseph Smith weThe Book of Mormon, futhi abanye bebeyokwazi ukuthi u-Albert Pike wayengubani, kodwa bambalwa ababazi ukuthi ukudumisa kukaClinton uQuigley kwakuhambisana nohlelo lwakhe siqu lobumbuluzwe bomhlaba, nokwenqaba kwakhe izimiso ezimelwe ngu-Abraham Lincoln.

In the speech, Clinton said: “As a teenager, I heard John Kennedy’s summons to citizenship. And then, as a student at Georgetown, I heard that call clarified by a professor named Carroll Quigley, who said to us that America was the greatest nation in history because our people have always believed in two things: that tomorrow can be better than today and that every one of us has a personal moral responsibility to make it so.” Carroll Quigley’s idea on how to “make America great again”, was for the United States to surrender its national sovereignty to the United Nations. Clinton was a Democrat, globalist, representative of the dragon.

Enkulumweni, uClinton wathi: “Ngesikhathi ngisemusha, ngezwa isimemo sikaJohn Kennedy sobuzwe. Kwathi-ke, njengomfundi eGeorgetown, ngezwa leso simemo sichazwa ngokucacile nguprofesa ogama lakhe linguCarroll Quigley, owathi kithi iMelika yisizwe esikhulu kunazo zonke emlandweni ngoba abantu bakithi bahlale bekholelwa ezintweni ezimbili: ukuthi ikusasa lingaba ngcono kunanamuhla nokuthi ngamunye wethu unomthwalo womuntu siqu wokuziphatha wokwenza kube njalo.” Umbono kaCarroll Quigley wokuthi “yenze iMelika ibe nkulu futhi”, kwakuwukuba i-United States idele ubukhosi bayo besizwe kuZizwe Ezihlangene. UClinton wayenguDemocrat, umhlaba-wonke, ummeleli kadrako.

“Like father, like son”, George Bush the last, was a globalist, and just as was his father, a globalist who professed to be Republican. The apple does not fall far from the tree. The Bible raises the rhetorical question, “Can two walk together, except they be agreed?” One simply needs to track the many enterprises that Bush the last, accomplished together with Bill and Hillary Clinton to see who Bush the last agreed with.

“Njengobaba, nanjengendodana”, uGeorge Bush wokugcina wayengowezwe lonke, futhi njengoba kwakunjalo kuyise, naye wayengowezwe lonke eziveza njengomRiphabhulikhi. Isithelo asiweli kude nesihlahla. IBhayibheli siphakamisa umbuzo ongadingi mpendulo, “Ababili bangahamba kanyekanye yini, ngaphandle kokuba bevumelene na?” Kwanele nje ukulandelela amabhizinisi amaningi uBush wokugcina awafeza kanye noBill noHillary Clinton ukuze kubonakale ukuthi uBush wokugcina wayevumelana nobani.

Barack Hussein Obama made a statement about fundamentally transforming the United States during a campaign rally shortly before he was elected as President. On October 30, 2008, in Columbia, Missouri, Obama said: “We are five days away from fundamentally transforming the United States of America.” The statement was part of Obama’s broader message of “hope and change”, which was a central theme of his 2008 presidential campaign, emphasizing his commitment to significant policy reforms and a different direction for the country. The direction he turned the country was into the dragon policies of globalism, anti-white, pro-abortion, anti-carbon fuels, anti-America pro-globalism, Diversity, Equity, Inclusion, the false history of Critical Race Theory, and on and on. Obama was not simply a community organizer; he was and still is a representative of the dragon power’s globalist agenda.

UBarack Hussein Obama wenza isitatimende mayelana nokuguqula i-United States ngokuyisisekelo emhlanganweni womkhankaso ngaphambi nje kokuba akhethwe njengoMongameli. Ngo-Okthoba 30, 2008, eColumbia, eMissouri, u-Obama wathi: “Sesisele ngezinsuku ezinhlanu ngaphambi kokuguqula ngokuyisisekelo i-United States of America.” Lesi sitatimende sasiyingxenye yomyalezo ka-Obama obanzi othi “ithemba nenguquko”, owawuyisihloko esisemqoka somkhankaso wakhe wobumongameli ka-2008, ugcizelela ukuzibophezela kwakhe ezinguqukweni ezinkulu zenqubomgomo kanye nesiqondiso esehlukile sezwe. Isiqondiso aphendulela kuso izwe saba yizinqubomgomo zikadrako zokuglobhalisa, ezimelene nabamhlophe, ezisekela ukukhipha izisu, ezimelene namafutha ekhabhoni, ezimelene neMelika kodwa zisekela ukuglobhalisa, Ukuhlukahluka, Ukulingana, Nokubandakanywa, umlando wamanga we-Critical Race Theory, nokunye nokunye. U-Obama wayengesona nje isihleli somphakathi; wayeyiso, futhi usengiso nanamuhla, isimeleli se-ajenda yokuglobhalisa yamandla kadrako.

Trump however, unlike a typical modern politician, kept more promises than all the other seven presidents in the period beginning in 1989, combined. He was committed to making America great again, and in so attempting, he stirred up the globalist powers that be, not only in the United States, but in the entire world.

Nokho-ke, uTrump, ngokungafani nosopolitiki ojwayelekile wanamuhla, wagcina izithembiso eziningi kunazo zonke ezinye izipresidenti eziyisikhombisa phakathi nenkathi eqala ngo-1989, sezihlanganisiwe. Wayezinikele ekwenzeni iMelika ibe nkulu futhi futhi, futhi ekuzameni ukwenza kanjalo, wavusa amandla abaphathi bomhlaba wonke ayephethe, hhayi e-United States kuphela, kodwa emhlabeni wonke.

Joe Biden has no evidence whatsoever that he is anything other than another globalist.

UJoe Biden akanabo ubufakazi nhlobo bokuthi uyikho okunye ngaphandle kokuba abe ngomunye nje umkhankaso womhlaba wonke.

The beast of Catholicism waged a long-drawn-out war with the dragon powers, and the president that is reigning when the United States forms an image of the papacy, will, of prophetic necessity, be in a struggle with the dragon powers. None of the living presidents, other than Donald Trump, would wage war with the dragon powers, for the Democrats are openly globalist (dragons), and George Bush the last, was, as his father was (a professed Republican, that is actually a globalist dragon), for Jesus always illustrates the last with the first.

Isilo sobuKatolika salwa impi ende, eyadonsa isikhathi eside, namandla kadrako, futhi umongameli obusayo ngesikhathi i-United States yakha umfanekiso wobupapa, ngokwesidingo sesiprofetho, uyakuba semzabalazweni namandla kadrako. Akekho phakathi komongameli abasaphila, ngaphandle kukaDonald Trump, ongayilwa impi namandla kadrako, ngoba amaDemocrat angabomhlaba wonke obala (odrako), futhi uGeorge Bush wokugcina wayenjalo, njengoba noyise wayenjalo (eyiRepublican ezishoyo, kodwa empeleni engudrako womhlaba wonke), ngokuba uJesu uhlale efanekisa owokugcina nowokuqala.

We will continue this study in the next article.

Sizoqhubeka nalesi sifundo esihlokweni esilandelayo.

“A great crisis awaits the people of God. A crisis awaits the world. The most momentous struggle of all the ages is just before us. Events which for more than forty years we have upon the authority of the prophetic word declared to be impending are now taking place before our eyes. Already the question of an amendment to the Constitution restricting liberty of conscience has been urged upon the legislators of the nation. The question of enforcing Sunday observance has become one of national interest and importance. We well know what the result of this movement will be. But are we ready for the issue? Have we faithfully discharged the duty which God has committed to us of giving the people warning of the danger before them?

“Inhlekelele enkulu ilindele abantu bakaNkulunkulu. Inhlekelele ilindele umhlaba. Umzabalazo omkhulu kunayo yonke wezikhathi zonke usuphambi kwethu. Izehlakalo esesimemezele iminyaka engaphezu kwamashumi amane, ngegunya lezwi lesiprofetho, ukuthi sezizayo, manje sezenzeka phambi kwamehlo ethu. Sekuvele udaba lokuchitshiyelwa koMthethosisekelo oluvimbela inkululeko kanembeza selwethulwe kubameli besizwe. Udaba lokuphoqelelwa kokugcinwa kweSonto selube ngolwesithakazelo nokubaluleka kazwelonke. Sazi kahle ukuthi umphumela walesi sinyathelo uyoba yini. Kodwa ingabe sesikulungele lokhu okubhekene nathi? Ingabe siwufeze ngokwethembeka yini umsebenzi uNkulunkulu asiphathise wona wokuxwayisa abantu ngengozi ebaphambi kwabo?”

“There are many, even of those engaged in this movement for Sunday enforcement, who are blinded to the results which will follow this action. They do not see that they are striking directly against religious liberty. There are many who have never understood the claims of the Bible Sabbath and the false foundation upon which the Sunday institution rests. Any movement in favor of religious legislation is really an act of concession to the papacy, which for so many ages has steadily warred against liberty of conscience. Sunday observance owes its existence as a so-called Christian institution to ‘the mystery of iniquity;’ and its enforcement will be a virtual recognition of the principles which are the very cornerstone of Romanism. When our nation shall so abjure the principles of its government as to enact a Sunday law, Protestantism will in this act join hands with popery; it will be nothing else than giving life to the tyranny which has long been eagerly watching its opportunity to spring again into active despotism.

“Baningi, ngisho naphakathi kwalabo ababambe iqhaza kulo mkhankaso wokuphoqelelwa kweSonto, abayiboni kahle imiphumela eyolandela lesi senzo. Ababoni ukuthi bashaya ngqo inkululeko yenkolo. Baningi abangakaze baqonde izimangalo zeSabatha leBhayibheli nesisekelo esingamanga okwakhelwe kuso isimiso seSonto. Noma yimuphi umkhankaso ovuna umthetho wenkolo empeleni uyisenzo sokuvumela ubupapa, obuye iminyaka eminingi kangaka balwa ngokungaguquki nenkululeko kanembeza. Ukugcinwa kweSonto kukhona ngenxa yalokho okubizwa ngokuthi ‘imfihlakalo yobubi;’ futhi ukuphoqelelwa kwako kuyoba ukuqashelwa ngokoqobo kwezimiso eziyitshe legumbi lobuRoma. Lapho isizwe sethu sesizilahla ngaleyo ndlela izimiso zombuso waso size simise umthetho weSonto, ubuProthestani kuyobe kuleso senzo buhlanganisa izandla nobupapa; lokho ngeke kube lutho olunye ngaphandle kokunika ukuphila ubushiqela obekunesikhathi eside bulindele ngomhobholo ithuba labo lokuphinde buqhamuke embusweni wobudlova osebenzayo.

“The National Reform movement, exercising the power of religious legislation, will, when fully developed, manifest the same intolerance and oppression that have prevailed in past ages. Human councils then assumed the prerogatives of Deity, crushing under their despotic power liberty of conscience; and imprisonment, exile, and death followed for those who opposed their dictates. If popery or its principles shall again be legislated into power, the fires of persecution will be rekindled against those who will not sacrifice conscience and the truth in deference to popular errors. This evil is on the point of realization.

“Ukunyakaza Kokuguqula Isizwe, kusebenzisa amandla omthetho wenkolo, kuyakuthi, lapho sekukhule ngokuphelele, kubonakalise ukungabekezelelani nokucindezela okufanayo nalokho okwakubusa ezikhathini ezedlule. Imikhandlu yabantu ngaleso sikhathi yazithathela amalungelo obukhosi obuNgcwele, ichoboza ngaphansi kwamandla ayo obudlova inkululeko kanembeza; kwase kulandela ukuboshwa, ukudingiswa, nokufa kulabo ababemelana nemiyalo yayo. Uma ubuPapa noma izimiso zabo sekuphinde kwafakwa emandleni ngomthetho, imililo yokushushisa iyakuvuselelwa ngokumelene nalabo abangayikunikela unembeza neqiniso ngenxa yokuhlonipha amaphutha athandwayo ngabantu abaningi. Lobu bubi sebuseduze nokugcwaliseka.”

“When God has given us light showing the dangers before us, how can we stand clear in His sight if we neglect to put forth every effort in our power to bring it before the people? Can we be content to leave them to meet this momentous issue unwarned?” Testimonies, volume 5, 711, 712.

“Lapho uNkulunkulu esinike ukukhanya okusibonisa izingozi eziphambi kwethu, singema kanjani simsulwa emehlweni Akhe uma sidebeselela ukukhipha wonke umzamo osemandleni ethu ukuze sikulethe phambi kwabantu? Singaneliseka yini ukubashiya ukuba babhekane nalolu daba olunesisindo esikhulu bengaxwayiswanga?” Testimonies, volume 5, 711, 712.